liued at least on thowsand yeares before these controuersies began cannot be esteemed partiall on our side Thirdly that I expect and exact of him or them that shal goe about to answer this treatise the same roūde sincere and direct dealinge which I haue here vsed Remembringe before all things that he first set doune his faith in direct positions and then proceed inlike methode as I haue done for the rest To whom I willingly graunt this large libertie aboue that which I haue vsed that he tye not himself vnto the first 500. yeares for the fathers interpretations but that he take boldly 1500. yeares so that he bringe not condemned heretiques for his auctours and with all obserue the point followinge Fourthly that it shall not be to anie purpose in waye of answer that anie aduersarie bring another interpretation of some father upon the places of scripture alledged by me besides that which I haue brought For it is not denied that one the same place of scripture maie be and is often diuersly understoode not onely of diuers fathers but of one and the same father But if he will saye anie thinge to the purpose in this kinde he must bring an interpretation contradicting that which I haue brought and withall labour rather to proue his owne Doctrine thē to impugne that of the Catoliques For seeinge it is as all men Knowe à far more easie thīge to impugne anie doctrine though neuer so true then to proue the same no truth espetially of faith being so euidentlie clere but that some thing with shew of probabillitie maie be obiected against it it is not now expected that anie aduersarie should stand to answer those auctorities of scripture and fathers wich I haue alledged for proofe of the Catholique Doctrine or to impugne the same but rather to bring others in proofe of his owne that the iudicions reader maie compare our groundes in scripture both together and by the uieu of his owne eie trie whether of them be more conformable to Gods sacred worde And when anie one shall haue produced his proofes for Protestantisme in the like maner as I haue done in the behalfe of the Catholique religion if he can so doe yet shall he gaine no more therby but an euident demonstration against the cheefest ground of the Protestātes doctrine that ether to the true and full decision of controuersies in matter of faith is necessarily required some other iudgment or triall then the only wordes of holy Scripture or ells that therere is no meanes at all to end cōtrouersies of faithe which later neuertheless to affirme is no less iniuriouse to gods wisdome goodness or power then to saye that he hath prouided noe sufficient meanes for men to know the way to saue their soules For both parties bringing scripture for them selues whoe shall finallie determine whether of them doth applie the said Scriptures more sincerlie and accordinge to their true meaninge Fifthly that wheras before I can proue anie point of Christian beliefe by scripture I should first by good order proue that there is a holy Scripture and secondly in what bookes of the Bible it is contained yet because nether of these two pointes can be proued by scripture vnless wee first beleeue some scripture without proofe therfore that I may proue those pointes of faith wherin the Catholique Romane church doth differ from the Protestantes by holy scripture which our aduersaries vrge me ūto I must necessarilie to satisfie their disordered desire proceede disorderlie and suppose that for truth without proofe which requireth most to be proued I say without proofe if no proofe be good but that which is made out of scripture And here occurr by the way two things worthie of note Thone that the scripture cannot be an vniuersall rule of our faith seeinge some thinges are to be beleeued with out proofe of scripture as are for example that there is a holy scripture contayninge gods word and reuelation and that these and these bookes be suche therfore must there of necessitie be some other rule of our faith more vniuersall then the scriptures and consequently before the scriptures And this cannot be but the aucthoritie of godes church which is clerly S. Augustins Doctrine who was not afearde to saye I would not beleeue the Gospell but that the auctoritie of the church doth moue mee Seeinge therfore the authoritie of the church is a sufficient motiue for vs to beleeue what is scripture why should it not haue the like aucthoritie with vs in other pointes of faith which is also S. Augustins argument in the same place but I will notwithstanding satisfie our aduersaries in their owne humoure The Secund thing to be noted is that they that beleeue nothing but that which is proued by Scripture are euidently conuinced to beleeue nothinge at all For they that cannot beleeue that there is à holy Scripture or what bookes be holy Scripture cannot beleeue anie thinge because it is proued by scripture For it is euident that before they beleeue anie thing because it is proued by scripture they must beleeue that there is a Scripture and what bookes are scripture but they that beleeue not anie thing but that which is proued by Scripture cannot beleeue that there is a scripture nor what bookes are holy scripture for nether of these two can be proued by Scripture Thefore they that beleeue not anie thinge but that which is proued by scripture cannot beleene anié thing at all This Argument is a plaine demonstration and compelleth the Protestantes ether to confess that they haue no faith at all or to acknowledge this their positione to witt that nothinge ought or can rightly be beleeued but that which may be proued by Scripture to be false which notwithstandinge is the maine ground of all their religion But now haueing shewed the absurditie of their Doctrine in this point I will ioyne with them in the Scriptures as they themselues do desire obseringe this method First I sett downe the Catholique Roman belief in direct and playne positions then I bringe in proofe of it one two or moe places of holy Scripture citing the auncient vulgar translation and often times I ad the testimonie of some auncient father of the frist 500. yeares vnderstandinge such Scriptures as I cite in the same sense and meaninge that I cite them for Furthermore those fewe places of Scripture which seeme to sounde directly against the Catholique faith I shewe in brief how they are to be vnderstood And last of all I put downe the position contradictorie to the Catholique doctrine to the end that the indifferent reader be he Catholique or otherwaies may more easely iudge whether Doctrine hath better ground in holy Scriptures And further that he that will impugne this treatise may see what he hath to proue if he wil proue anie thinge to purpose who is to vnderstand that though the Protestantes doe maintayn the negatiue part in almost all the positions
body which is giuen for you This is the chalice the newe testament in my blood which shall be shed for you and yet agayne Our lord Iesus in the night that he was betrayed tooke breade And giuinge thankes brake sayd Take yee eate This is my body which shall be deliuered for you this doe yee for commemoration of me In like manner also the chalice after he had supped sayinge this chalice is the newe testament in my blood this doe yee as often as ye shall drinke for the commemoration of me Note that these wordes this is my body beinge vnderstoode as they sounde there can be no more controuersie about this poynt And that they are to be vnderstoode as they sounde and without all figure may be conuinced in this sorte There can nether reason nor aucthoritie be alledged why anie other wordes of holy scripture are to be vnderstoode as they sounde and namely these wordes which are most like them This is my welbeloued sonne which doth not proue the same of these wherof we now speake Therfore without all sense reason merely of hereticall wilfulness is a figure sought in these Wordes more then in any other and namely in these I haue mentioned But here I inteÌ„d not any further dispute OF TRANSVBST ANtiation Catholique position THe worde TransubstaÌ„tiation is not founde expressly in holy scripture as likewise is not coÌ„substantiall but as the Catholique churche did euer beleeue the equalitie of power vnitie of substance in the Father and the sonne and by the assistance of the holy ghost the spirit of truthe which teacheth her all truthe did express her beleefe in that point by the worde consubstantiall in the holy councell of Nice so like wise haueinge euer beleeued the true reall presence of Christes body in the most holy eucharist by the change of the bread into the same body did beinge assisted by the same neuer fay linge spirit of truthe in the holy councel of Lateran first and since in diuerse others express her beleif in that poynt by the worde transubstantiation as most fitly declaringe the veritie of that most holy mystery Nether can the protestantes produce anie thing against transubstantiation which they themselues are not bounde to solue and answere the Arriannes obiectinge the very like against that of consubstantiall That the doctrin of traÌ„substaÌ„tion is not newe Adamus Francisci a learned protestant with others confesseth in these words The fiction of transubstantiation crep into the churche betimes And this shall suffice for this pointe till occasion be giuen of a larger discours OF ADORING THE holy Eucharist Catholique Positions OVr Sauioure Christ beinge noe less truly present in the holy Eucharist theÌ„ he was in the stable in Bethelem or vpon the cross he is noe less to be adored of all faithful christians in the sacrament then he was there or then beinge in the forme of a gardiner he was of S. Marie Magdalein Proofe Adore yee him all his Angells which wordes S. Paule hebrwes cap. 1. vnderstaÌ„deth of the adoâ—ation of Christ in his humanitié Adore yee the footstoole of his feete By which footstoole S. Augustine vnderstandeth the fleshe or bodie of our sauiour Christ and saith Because he walked here in fleshe and gaue the same fleshe to vs to be eaten for our Saluation and no man eateth that fleshe vnless he first adore it it is fouÌ„de howe the footstoole of our lord is adored Certes he that acknowledgeth our sauiour Christ truly present in the B. Sacrament and yet thinketh him not worthie of Adoration is more sensless and vnthankfull then that vngratfull kaytiff that seeinge his grations soueraigne coÌ„ming to visit him in his vile cottage should thinke him less honorable for suche exceeding grace and fauoure Protestantes positions In the holy Eucharist the true body and blood of our sauiouâ— Christ is not truly really anâ— substantially but in figure only 2 The body of Christ is not iâ— the Eucharist by transubstantiatione 3 He ys not to be adored in the Eucharist OF COMMVNION vnder one kinde Catholique positions 1. IT is no where forbidden iâ— holy scripture to minister the holy communion to lay personnes vnder one Kinde onely This Positione is clear no such prohibitione appearing in the scripture And yf the ProtestaÌ„tes growndes of beleeuinge nothinge but what is proued by scripture were true would sufficiently warrant the practise of the Roman churche in this poynt But â—urther It is no where commaunded â— holy scripture to giue the holy â—ommunion vnder both kindes â—o the laye people This Posision ys also cleare no such commaundement anie where appearinge For that which is sayd doe â—his for remembrance of me is spokeÌ„ onely of the kinde of bread and therfore doth well prouue the contraire S. Paule in deed â—ddeth it to both kindes therby also declaringe this holy mysterie taken ether under both or one kinde to be a memoriall of Christ and his passione and therfore doth rather proue the Catholique Roman practice then anie waye disproue yt Thoughe these wordes doe rather giue power and auctoritie to the Apostles priestes to consecrate and offer the vnbloody sacrifice here instituted and offered by our sauiouâ— Christ then import anie commaundement of ministringe thâ— same to the laye people vndeâ— both kindes And this shal appeare more euidently by thaâ— which followeth Catholique position The Catholique Roman churche doth not anie wronge or iniurie to the lay people ministringe vnto them the holy Eucharist vnder one kinde onely They receauinge the same benefit by one that they should do by bothe christs bodie blood beinge whole in eache Proofe He that saythe vnless you eate the fleshe of the sonn of man and drinke his bloode you shall not haue life in you saithe also He that eatethe me the same also shall liue by me And agayne he that eateth of this bread shall liue foreuer And he that sayth he that eateeth my flesh and drinketh my blood abideth in me and I in him The same also sayth the bread that I wil giue is my fleshe forthe life of the wolrde And he that sayth he that eateth my fleshe and drinketh my blood hath life euerlastinge The same sayth he that eateth this bread shall liue for euer All these are the sayinges of our sauiour Christ in on the same hapter of S. Ihon where if we say with most Catholique Docteurs that he speaketh of the holy Sacrament Sacramentally receaued it is manifest that he ascribeth the same effect and vertu to one kinde that he doth to both And therfore can they haue noe wroÌ„ge done them that for most iust causes haue it ministered vnder one kinde onely But yf we saye with the Protestantes that here is no speache of sacrameÌ„tall eatinge of Christ his body theÌ„ is there noe difficultie in theyr cheest argument which is grounde vpon the first wordes alleadge in this proof 2. The were perseueringe
cotrouerted betwixte them and the Catholiques yet is he not for all that to be excused from the proofe of those pointes vnless he will withall confess that in them the Protestantes haue no faith at all but onely a mere deniall of faith For faith beinge not a simple denying or not beleeuing but a possitiue assent and belief of such articles as are reueled vnto vs by God it hath possitiue groundes wherby it may and ought to be proued euen in those pointes which are negatiue And therfore as Catholiques doe proue theire faith in these negatiue pointes that onely faith doth not iustifie that we are not certayn of our iustification or saluation and the like so likewise are the Protestantes to proue theyr faith in these that there is no Purgatorie no reall presence no sacrifice of the Mass and the rest Vnless as is sayd before they will confess that they haue no faith in these pointes but onely a mere deniall of faith Haueinge thus aduertised thee good Reader of these fewe things I leaue thee to peruse the treatise it self desiringe thee to expect onely the bare positiones proued with the self text of holy Scripture and some fewe fathers without anie florishe of wordes at all The worke being such as doth rather resemble the bare bones of a great bodye tied together with dried Sinewes then a bodie throughly furnished with flesh and orher habiliments of friendly narure For which cause though to such as rather respect fashion then substance it may happ to appeare hideous yet to others of contrarie appetite for whose contentment it is speciallie intended it will not paraduenture be iudged altogether without forme THE FIRST CONTROuersie Of Holy Scriptures IT is Knowne that the Catholique Roman Church doth admitt more bookes and percells of holy Bible for Scripture then the Protestantes doe and consequently acknowledgeth a larger canon then they and yet notwithstanding shee teacheth Chatolique PositioÌ„ 1. That all such articles as by her and the Protestantes themselues are beleeued and holden for articles of faith are not so expressly contayned in holy Scriptures as out of them onely full proofe may be made therof Proofe The articles which the Protestantes doe beleeue to be of faith as well as Catholiques and yet are not contayned expresly in holy scriptures are many but wee will giue instance onely in a fewe 1 That there are three distincte personnes and one onely substance in god 2. That the secuÌ„de and third personns are of the same substance â—nd equall gloire with the first â— That the third personn proceedeth from the seconde and from the first 4. That there are two distinct and compleat natures in our sauiour Christ and but one onely personn 5. That there are in him two willes and two operations to witt of god and man about all which pointes haue been diuerse heresies as is well Knowne to the learned And thoughe all these articles haue most true ground and proofe in holy Scriptures yet are they not soe expressly contayned therin as they may be fully prooued by them alone One example shall serue for all To proue the sonn to be consubstantiall or of one substance with the father the Catholiques doe alledg and truly this testimonie I and the father are one yet because there are moe meanes of beinge one then in substance as namely to be of one will desire and affection of which sorte of vnitie specially the Arrianes did explicat this place alledging for them selues that testimonie I pray that they all may be one as thou Father in me and I in thee that they also in vs may be one which cannot be vnderstood of vnitie in substance Therfore this testimonie without the interpretatioÌ„ of the Church which is the piller of truth doth not fully proue the father and the sonn to be one in substance The like may be sayd of the other articles here mentioned Catho posi 2. All such articles as are of faith and so holden by the ProtestaÌ„tes them selues are not contayned so much as indirectly or implicitly in holy Scriptures but onely so farr as the Scriptures contayne and testifie the auctoritie of the Church and traditions Proofe That all the Bookes of the Bible and euerie parte therof which are acknowledged for canonicall scripture ioynthy of Catholiques and Protestantes be such indeed That the most blessed mother of our Sauiour Christ continued perpetually a Virgin That it is lawfull for Cristians to eate strangled things and blood which were expresly forbidden them acts cap. 15. vers 20 are not so much as indirectly contayned in holy Scriptures otherwaies then is mentioned in our position But this being more amply proued in that which followeth of traditions this which wee haue sayd already shall suffice for the present The Positions which the Protestantes in this question are to proue be these ProtestaÌ„t position 1 All articles of faith are so expressy contayned in scripture as out of them onely full proofe may be made therof 2. All articles of faith are at least so contayned in holy scriptures as with out anie testimonie or auctoririe of the Church or traditions they may thence be plainlie and distinctly deduced TE SECOND CONtrouersie of Traditiones Catholique Positions 1. THe holy Apostles deliuered by worde of mouth moe thinges to be beleeued and obserued by the Church then ether they found written or wrot them selues And these thinges are vsually called traditiones Proofe 1. Haueing moe things to write vnto you would not by paper and â—â—â—e for I hope shall be with you and speake mouth to â—outhe 2. And the rest I will dispose when I â—ome where the holy Apostle euidently sheweth that he reserued something more to be ordayned by worde then he wrote 3. The Apostles were commaunded to teache all nationes to obserue all things which our sauiour had commavnded which doubtless they fulfilled but they were not commaunded in anie place to write all the same nether doth it appeare by anie Scripture that they did write all thinges which they taught men to beleeue and obserue This is à demoÌ„stration that they taught more then they wrote if nothing be to be beleeued but what is contayned in holy Scripture 4. They taught Baptisme giuen to infants to be good and lawfull or ells the Anabaptistes are not heretiques for rebaptising them 5. They taught the sonday to be solemnised and the Iewes Sabbathe to be left without all solemnitie though most strictly commaÌ„ded by god to be solemnised as an euerlasting couenaÌ„t 6. They deliuered and taught the creed by worde and not in writing which from they re tyme till now hath continued in the church by tradition onely 7. They taught Baptisme ministered by heretiques to be good and therfore S. Augustin speakinge therof saith Manie things which are not founde in the Apostles writinges nor in latter councells yet because they are obserued by the whole church are beleeued to be deliuered and recommended
by none but by theÌ„ Agayne he sayth There are many thinges which the whole church doth hold and therfore are well beleeued to be commaunded by the Apostles albeit they be not found written Catholique positi The Catholique church doth ought to beleeue those things which the Apostles deliuered onely by worde without writinge in the same degree of faith with those which are written Note that the proofes of this position doth also proue thother going à fore Proofe 1. Therfore Brethren stand and hold the traditions which you haue learned whether it be by worde or by our epistle S. Basile saith I account it Apostolique to continue firmly in vnwritten traditions and alledgeth this place of S. Paule S. Chrisostome cited by Fulke himself saith thus Hereof it is manifest that they the Apostles deliuered not all by Epistles but many things without letters and the one is of as great credit as the other Therfore we think the tradition of the church to be worthie of credit It is à tradition inquire no more 2. O Timothee keepe the deposituÌ„ That is that which is comitted to thy trust not certes by writinge For litle or nothinge writren of the new testament was knowne to Timothee then See à large discourse herevpon in Vincentius lirenensis 3. But if anie man seeme to be contentious wee haue no such custome nor the church of god where S. Paule alledgeth the custome of the church as à sufficient disproofe of anie practise why not therfore for the proofe of anie The things which thou hast hearde of me by many witnesses these commende to faithfull men which shall be fitt to teach others also loe no word here of writing but of hearing teaching by worde of mouthe Nowe haueinge proued by Scripture it self and euident instances that many thinges are to be beleeued that are not directly contayned in Scripture it appeareth à sensless thinge to demaunde direct proofe of euerie thinge we beleeue out of Scripture Protestants Positi The holy Apostles deliuered not by word of mouth moethings to be beleeued and obserued by the church theÌ„ theyether founde written or wrote them selues And therfore are there no traditions to be holden or beleeued 2. The Catholique church ought not to beleeue those thinge which the Apostles deliuered onely by worde of mouth without writinge in the same degree of faithe with those which are written THE THIRD CON trouersie of the difficultie to vnderstand the Scriptures Catho positiones 1 All places of holy scripture conteyninge articles of fayth the obstinate misbeleife wherof is Damnable are not easâ—â— to be vnderstoode but requiâ—â— some rule to be interpreted by Proofe 1. Philipp sayd to the Eunucâ— whom he founde readinge thâ— Prophet Esay Trow est thou thâ—â— thou vnderstandest the things which thou readest who sayde how can vnless some man shewe me 2. Our Sauiour accordingly â—pened the vnderstaÌ„dinge of his Apostles that they might vnderstand the Scriptures see therfore what à speciall grace it is to â—nderstand the Scriptures in there true sense and meaninge In the which the Epistles of sainct Paule are certayne thinges hard to be vnderstoode which the vnlearned and vnstable depraue as also the 〈◊〉 of the Scriptures to theyr owne perâ—â—ione Sainct Hierome explicatinge â—â—e text now cited out of the actes concludeth thus These thinges haue I breifly touched as the limitts of an Epistle would permitt that thou mayest vnderstande that with out a guide and teacher thou canst not enter the pathe of holy Scriptures which is easie to conceaue seeinge as he notethe in the same place no trade nor mechanicall art is learned with out à maister Certes it is not onely an heresie but à meere frensie to saye that all scriptures conteyninge poyntes of faythe necessary to be beleeued are easie to be vnderstoode of priuat beleeuers sithence all heresies whatsoeuer haue bene begoÌ„n and maynteyned for want of true vnderstandinge of holy scriptures wherof Vincentius Lirenensis sayth thus Some man may peraduenture aske foâ— asmuch as the canon of the scriptures 〈◊〉 perfect and in all pointes very sufficient in it self what neede is ther tâ— ioyne therunto the authoritie of the ecclesiasticall vnderstandinge For this cause surely for that all take not the holy scriptures in one and the same sense because of the deepness therof bâ—â— the sayinges therof some interpret one way and some another way soe thaâ— tbere may almost as manye senses bâ— picked out of it as there be men Foâ— Nouatian doth expound it one waye and Sabellius another waye otherwise Arrius Eunomius Macedonius other wayes Photinus Apolinaris Priscillianus otherwayes Iouinian Pelagius Celestius lastly otherwayes Nestorius Thus far that auÌ„cieÌ„t father to whom we may ad otherwais wicliffe Luther Caluin Anabaptistes with the rest and this most truely seing of these fewe wordes This is my Bodye there are found aboue 80. diuers senses besides the Catholique â—ense and meaninge S. Augustine also auoucheth the samesayinge For no other reason are heresies made but because men not rightly vnderstandinge the Scriptures doe obstinatly affirme they re owne opiniones against the truthe of them Catho pos 2. Priuate personnes though true beieeuershaue not the spirit of interpretinge the holy Scripture in the true sense and meaninge of the same Proofe 1. No prophecie of scripture is made by priuate interpretation 2. The lippes of the Priest shall keepe knowledg and the lawe they shal require of his mouthe be cause he is the Angell that is the messeÌ„ger of the lord of hostes loe here the office of interpretinge the lawes of god giuen to priestes and not assured to euerie faythfull person 3. Vpon the Chaire of Moyses haue sitten scribes and Pharisies all thinges therfore whatsoeuer they shall saye to you obserue yee and doe yee loe here à commaunde to heare the prelates pastoures of the church and no man lefte to followe his owne fantasie in matters of faythe and manners Protestantes PositioÌ„ 1. All places of holy Scripture â—onteininge articles of faith the obstinate misbelief wherof is daÌ„nable are easie to be vnd er stood therfore require not anie rule to be interpreted by 2. Priuat persounes that are true beleeuers haue the Spirit and gift of interpretinge the holy Scripture in the true sense and meainge therof THE FOVRTH CONtrouersie Of the infallibilitie of the churche Catho pos THe sense and meaninge of holy Scriptures giuen or aproued by the holy Catholique church is vnfallibly true as are also the definitiones and declarationes of faithe deliuered by the same and euery one is bounde vpon his damnatioÌ„ not to reiect the iudgment therof Proofe 1. My spirit that is in thee and my wordes that I haue put in thy mouthe shall not departe out of thy mouthe and out of the mouthe of thy seede and out of the mouthe of thy seedes seede sayth our lord for this present and for euer
martyr with any other thinges to the same â—urpose Protes positi God doth not honoure the reâ—ques of saintes by worKeinge â—y miraculous thinges by them â—her to his owne glorie the â—onoure of the saintes the beâ—efit of man or the edification of his churche or thoughe he â—oe yet are not the reliques of â—â—intes for all that to be honouâ—ed or reuerenced 2. THE TENTHE CONtrouersie of holy images Catho posi 1. THe images of holy personnes may with out feare of idolatrie or anie other inconuenience be placed in churches and oratories Proofe 1. Two Cherubins thou shalt make beaten golde on both sides of the oracle Lett one cherubin be on the one siâ— and the other on the other lett them couer both sides of the propitiatorie spreadinge theire winges and coueringe the vaile and lett them looke one towardes the other theire faces turned vnâ— the propitiatorie wher with the Arkâ— is to be couered Loe here the commaundement of god himselfe for the placeinge of holy images in the most holy place of the temple or tabernacle not with staÌ„dinge that the jewes were most prone vnto idolatric 2. All the walles of the temple rounde aboute â—e graued with diuers engraueinge and caruinge and hee made in them Cherubins and Palme trees and diuers Pictures as it were standingâ— out of the wall and cominge forthe â—e here holy images made in the â—mple with out anie express coÌ„â—aundinge of god 3. Our lorde sayde to Moyses make a â—asen serpent and set it for a signe that beinge striken looketh vpon it all liue Catho pos 2. The jmages of holy persoÌ„nes â—ay and ought to be honoured reuerenced and worshiped Proofe The holy Scriptures approuue â—nd commaunde honoure and euerence to be done to diuers thinges for the sole respect and â—elatione which they haue to ho â—y personnes thoughe nether soe euident nor so naturall as the respecte which images haue to the personnes whome they represeÌ„t therfore is it euident that they approue and coÌ„maund the liKe to be done to them Adore you his footestoole because it is holi The Rabins by the fooâ— stoole vnderstand the Arke of the owld testament which therfoâ—â— according to this commaundement they adored I will adore towarde the holi temple thy feare Loe here adoration oâ— the temple for respect of god whose how se it is God hath giuen him a name which aboue all names that in the name IESVS euerie knee bowe of the celestialls terestrâ—alles and infernales Loâ— here reuerence commaunded to be done to the holy name of Iâ—SVS Lose of thy shooe from thy foote for the place wherein thou standest is hoâ— grounde Loe here reuerence coÌ„mauÌ„ded to be done to the grouÌ„de neere where the Angell stood onely in respect of his presence there woe to you blinde guides that saiâ— whosoeuer shall sweare by the temple â—t is nothinge but he that shall sweare by the gold in the temple is bownde â—ee blinde for whether is greater the gold or the temple that sanctificthe the gold Loe here the gold in the temple sanctified for beinge in the temple and therfore deserueth reuerence but much more the temple it selfe Now e let the iuditions reader consider whether the image of anie personne hath not a more neeâ—e and euident relation and respect unto the personne represented by it then these thinges which the holy Sripture auoweth coÌ„maundeth to be honoured forthe respecte which they haue to some persone worthye of honoure And yf he finde that they haue so in deede as doubtless they haue and further if the persoÌ„nes represented by the images deserue honoure and reuerence as is proued before that the saintes and Angelles doe then vnless he be depriued of the light of naturall reason he cannot denye but such holy images may and ought to be honoured and reuerenced in regarde of the persoÌ„nes represeÌ„ted by theÌ„ whicâ— yet is made more playneby this reason The iniurie or contumelie done to the image of any personne is by all men esteemed to redounde to the iniurie or coÌ„tunielie of the persoÌ„ne represented by it which to omitt infinit other proofes is euident by the wrathe and indignatione which Theodosius a good wise prince conceaued against the citezens of Antioche for castinge downe his wifes statua which iniurie he had reuenged with the ruine of the whole citie yf he had not been preuented by the prudent piouse endeuoures of others The curious reade may see Eusebius of Maximin his statua defaced in dishonoure of the person and also Suetonius of the the like disgrace shewed to Domitiane The dishonoure therfore done to the images redownding to the personnes the same must necessarily be sayd of the honoure Vsed to them And this is euidently true if all naturall reson discours be not false Of the woman cured of the bloodie flix wherof mention is made in the gospell it is recorded that returninge home shee in memorie of that benefit sett vp an image of Christ at the foote whereof grewe an herbe which when it touched the hem of the image cured all diseases which image Iuliane the Apostata threwe downe and sett vpp his owne in the place which was iÌ„mediatly destroyed by fyre from heauen But the Image of Christ broken in peeces by the heathen the Christiannes after wardes gatheringe the peeces togeather placed in the churche wher it was as Sozomen writethe vntill his tyme. Seeinge therfore god doth honoure holy images by doing miracles by them for our beuefit why should not wee also honoure them with due reuerence and worshipp or rather the personnes represented by them Therfore when god forbidethe the makeinge and adoreinge of any grauen thing or any similude the meaning is only that no such thing should be made oâ— adored as god not otherwise For he himself hath commaunded both to make holy images and also to adore his footstoole as is already shewed In like manner therfore as he torbideth to kill not certes absolutly but by priuate auctoritie vpon reuenge malice or other vnlawfull cause so doth he forbid to make and adore anie grauen thinge not absolutlye but as a god And for confirmation of this thou mayest note prudent reader that noe one Catholique father for these 1600. yeares hath euer vnder stoode this commaundement in that sense which the protestantes would drawe it vnto which is more then a probable argument that it is not the true sense therof For the testimonie of the fathers in this pointe I will content my selfe with M. Parkins confession sayinge that the cross begann to be adored about the 400. yeare of Christ And thoughe fraudulently he say yt begann to be adored yet to the manifestation of his owne fraude doth hee bring diuers testimonies of PrudeÌ„tius Hierome Paulin and others which manifestly shewe that it was then in publique vse not in begining only Note that what is say de of the
of mere mercie and grace the incestu ouse corinthiane of the rest of his Pennance which with out the same pardone he was bouÌ„de to haue performed though his sinn was already forgiuen him Protestant Positions 1. Pennance consistinge of contrition confession and satisfaction of the penitent and absolution of the preist is not truly properly à Sacrament of the newe lawe 2. It is not necessarie for the penitent to confess all his synnes or that coÌ„fession is not necessarie for obtayniÌ„g remissioÌ„ of our synnes 3. The guilt of the synn being pardonned there remainethe no temporall payne to be suffered or other satisfaction to be made ther in this life or in the next â— The temporall payne reâ—ayning cannot be redeemed â—y anie workes nor are there â—nie satisfactorie workes â— workes done for Satisfaction â—or synn or for the payne due to â—t doe derogate from the satifaction of our Sauiours passion â— There is not in the churche of Christ anie power to giue indulgence or graunte pardon of anie parte of the the temporall payne or pennance to be performed after the guilt of the synn be pardoned and remitted OF HOLY ORders Catholique position HOly orders wherby power is giuen both to consecrate the true body of Christ as the catholique church doth beliue also to minister other Sacraments in the churche which is the mysticall body of Christ to exercise other ecclesiasticall functiones is truly and properly a Sacrament of the newe lawe Proofe Holy order is giuen by a visible or sensible signe with the effect of grace therfore properly a Sacrament Proofe 1. Neglect not the grace that is in thee which is giuen thee by prophecie with imposition of the handes of preisthoode â—gayne 2. I admonishe thee that thou resuseitate he grace of god which is in thee by the â—mposition of my handes Further. 3. Then they fasting and praying and imposing handes vpon them dismissed them S. Ambrose vpon the wordes before cited out of the first to Timothee 4. sayth thus The imposition of handes is mysticall wordes where with the elect is confirmed to this worke receauing auctoritie his conscience bearing witnes that he may be bould in our lorde steede to offer sacrifice to god M. Bilson proueth by the auctoritie of Caluin holy orders or creating ministers as he tearmeth it to be a Sacrament which Caluin doth not only affirme but proue if the other cite him truly by these reasones because it is a visible signe with grace Protestans positions Holy orders wherby power iâ— giueÌ„ to minister other SacrameÌ„tâ— and exercise other ecclesiasticall functiones is not properly truly a Sacrament of the newe lawe OF EXTREAME vnctione THe anoylinge of the sicke with the forme of wordes ioyned ther with vsed in the Catholique Roman churche is truly and properly a Sacrament of the newe lawe Proofe It is a sensible signe with the effect of inuisible grace therfore properly a Sacrament Proofe 1. Is anie man sicke amonge you let him bring in the priestes of the churche and let them praye ouer him anoyleing â—im with oyle in the name of our lord Loe here the externall signe And â—he prayers of fayth shall saue the sick â—nd our lord shall lift him vp and if hee â—e in sinnes thei shall be remitted to him Loe here the internall grace of which S. Chrisostome saythe â—hus They to witt preistes haue auctoritie to forgiue sinnes not only when they regenerate vs but after wardes also For is anie sick amonge you â—aith the Apostle let him bringe in the Preistes c. Protestantes position The anoyleinge of the sick with the forme of wordes adioyned vsed in the Romane churche is not properly a Sacrament of the newe lawe OF MATRImonie MAtrimonie contracted betwixte christianes is not a bare ciuill contract but truly properly a SacrameÌ„t of the newe lawe Proofe It is a Symbole or signe of a holy thing with the effect of grace therfore a Sacrament For this cause shall man leaue his father mother shall cleaue to his wife they shal be two in one fleshe This is a great Sacrament I speake in Christ in the churche Note that Catholique auctores vrge not this worde Sacrament to proue that matrimonie is properly a SacrameÌ„t but to proue it a holy signe or a signe of a holy thing and therfore not a mere ciuill contract and this doth the text euidently importe declareing that the ioining together of maÌ„ woman as it is vsed in Christ his church is a Symbole or signe of the inseparable vnione aÌ„mitie of Christ his churche The effect of grace in this Sacrament is also shewed by the same wordes For matrimonie is not onely a signe of the vnione of Christe and the churche in conformitie of nature but also by spirituall charitie wher with Christ loued his churche gouerneth it holily the church doth inseperably adhere vnto Christ by faythe hope charitie and is subiect to him by obedieÌ„ce which spirituall vnione mariage cannot signifie vnles there be betwixt man and wife a spirituall vnione of mindes beside the ciuil contract and therfore the Apostle doth warne that husbandes should loue they re wiues as Christ doth his churche and that wiues should obaye they re husbandes as 〈◊〉 churche doth Christ S. Augustine to omit other fathers saythe thus of this Sacrament In the mariage of our people meaninge Christianes the holiness of the Sacrament is of more worthâ— theÌ„ the fertilitie of the wombe Agayne The good of mariage in all nationeâ— and men is in the cause of procreation and fayth of chastitie but for as muâ—â— as pertaynethe the people of god it is 〈◊〉 in the holines of the Sacrament which places besides others manifestly shewe that he speakethe of a Sacrament properly for els these sayinges were not true Protestant Position Matrimonie contracted betwixt Christianes is but a bare ciuill contract and not anie Sacrament properlye OF THE EFFECT OF the Sacraments Catholique Position 1. THe Sacrament of Baptisme as it is a Sacrament of the â—ewe lawe therfore all the SacrameÌ„ts of the newe lawe giueth grace ex opere operato or of the worke it self or is the true cause of grace in those that receaue it worthilie which is to giue grace ex opere operato or of the worke wrought and is not onely a signe or a seale of godes good will to vs or a bare meanes to stir fayth vp in vs as the preaching of the Gospell is Proofe 1. Vnless man be borne agayne of water and the spirit he cannot enter into the kingdome of god Loe here our regeneration ascribed to Baptism as to a true cause 2. Doe pennance and be euerie one of 〈◊〉 baptised in the nâ—me of Iesus Christ 〈◊〉 remissioÌ„ of your sinnes Loehere remission of sinnes atributed to baptisme as to a true cause as yf one should saye take medecin for your health The like or more